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THE KEY OF KNOWLEDGE.
synonymous words, the use of the one for the other is not permissible in philosophy or rational literature.
As already observed, the only being who is entitled to the fullest measure of our devotion is the Teacher who preaches the 'Path' that leads to the perfection and joy of Gods. He is worshipped not because worship or devotion is the end in itself, but because He is the only true guide to the Goal, so that devotion is primarily centred round the Ideal of the soul. Here, again, we observe that idealatry and not idolatry is the path to nirvana. Thus, in its primary sense, bhakti really means devotion to the Ideal of the soul, and, in a secondary one, the worshipping of those Great Ones who have already attained to its realization, and who are, therefore, best qualified to instruct and guide others.
It is this great Ideal of the Soul which demands our whole, undivided attention and full devotion. It is this which has been personified as Christos or Krishna in the mystery-language of mythology, and it is this which explains the element of unreasonableness in the mystic creeds. For what has been seen to be childish and unreasonable in love, in relation to a Supreme Being, is quite appropriate to the Ideal of Life personified as god.
The rationale of bhakti can now be described with logical precision. First arises discernment or insight, called faith; this changes the outlook of life, transforms loose conceptions and stray notions about dharma into right knowledge, and is followed by an intense desire for the realization of the Ideal. This is devotion or love, and leads to the worship of the Tirthamkara. Finally, when conduct is purified and becomes perfect
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